Bha@sarvajj@a's Explanation of 16 Categories
                                                          YAMAKAMI
                                                          Shodo

                               Abstract

        It is well known that 16 categories of the Nya@ya theory are
   mentioned in Nya@yasu@tra 1.1.1. Bha@sarvajj@a (ca.10 century)tries
   to clarify, in his Nya@yabhu@s@an@a, 1st chapter, pp.43-71, the true
   purpose of these 16 categories to make known what the Nya@ya School
   is aiming at. This paper consists of the summary and the annotated
   translation of the the above-mentioned portion of the text, excluding
   pp.46-58 which I have already published in another case. The careful
   examination of Bha@sarvajj@a's discussion leads us to the following
   significant viewpoints.
        (1)His comments make us conceive that there may have been, besides
   Uddyotakara, some Naiya@yikas who wrote commentaries to
   Nya@yabha@s@ya. Bha@sarvajj@a as well as Jayanta is acquainted with
   and depends on these literatures though they are lost at present.
        (2)Bha@sarvajj@a puts an emphasis on the explanation that 16
   categories mentioned in the first su@tra are all useful for gaining
   emancipation, which is only given us by the Supreme God according to
   our karmas.
        (3)Bha@sarvajj@a's disgust at the atheistic Buddhist logicians is so
   great as to be, frequently and at every opportunity, shown in a
   ironical and scornful expression.
  
       The following is an analysis of the text.

  1 Explanation of the means of right knowledge(prama@n@a)[43.17-62.09]
   (1) The meaning of 'anubhava' as described in the definition of the
      means of right knowledge [43.17-44.01]
   (2) The meaning of 'sa@dhana' as described in the definition of the
      means of right knowledge[44.03]
   (3) The meaning of 'sa@dhakatama' ---Discussion on the nature of
      instrumentality(karan@atva)--- [44.03-08]
     (i) Kuma@rila's interpretation followed by Bha@sarvajj@a'a
        refutation[44.10-45.22]
     (ii) The Grammarians' interpretation followed by Bha@sarvajj@a's
        refutation[46.02-11]
    [(iii) The Buddhist interpretation followed by Bha@sarvajj@a's
       refutation[46.13-58.12]]
     (iv) A variety of interpretations among the Naiya@yikas[58.14-63.04]
       (a) Superiority(atiz@aya) as described by Uddyotakara[58.14-59.09]
       (b) The view that the final being(caramabha@va) has instrumentality,
          followed by Bha@sarvajj@a's refutation[59.11-60.06]
       (c) Rucika@ra's interpretation[60.06-12]
       (d) Jayanta's interpretation followed by Bha@sarvajj@a's
          refutation[60.14-61.14]
     (v) Bha@sarvajj@a's interpretation[61.16-62.09]
  2 The meaning and the purpose of the object of right knowledge 
    (prameya)[62.11-27]
  3 The meaning and the purpose of the doubt(sam@z@aya)[62.27-63.04]
  4 The meaning and the purpose of the incentive(prayojana)[63.06-64.04]
  5 The meaning and the purpose of the corroborative example 
    (dr@s@t@a@nta)[64.06-65.05]
  6 The meaning and the purpose of the theory(siddha@nta) [65.07-67.30]
   (1) The general definition of the theory[65.07-22]
   (2) The variety of the theory[65.22-67.30]
     (i) Sarvatantrasiddha@nta[66.11-16]
     (ii) Pratitantrasiddha@nta[66.17-26]
     (iii) Adhikaran@asiddha@nta[67.01-11]
     (iv) Abhyupagamasiddha@nta[67.12-30]
  7 The components of inference(avayava)[68.02-10]
  8 Speculation(tarka)[68.12-23]
  9 Ascertainment(nirn@aya)[68.25-70.04]
 10 Discussion(va@da)/Disputation(jalpa)/Wrangling(vitan@d@a@)
     [70.06-15]
 11 Pseudo-reason(hetva@bha@sa)/Fallacy of ambiguity(chala)/Fallacy of
     irrelevance(ja@ti)/Point of defeat(nigrahastha@na)[70.17-71.11]